Premika Bhavanam, Chennai

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Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. This is being brought to you here.

There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.

Sri Swamigal,

"JAI JAI GOVINDA JAYA HARI GOVINDA!
JAI JAI GOVINDA JAYA HARI GOVINDA!"

"Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Rangapprabho!
Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Ranganãthã!"

"HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE
HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE"

" Srimad Bhãgavatam speaks of nine types of Bhakti sadhanas, viz. Sravanam, Smaranam, Kîrtanam, etc. The easiest of these is Kîrtan. Why so? If we take up ‘Sravana’ (listening) we need a suitable person (‘vakta’) to speak of Bhagavat ‘gunãs’ (qualities) to us. But he who speaks about the Lord’s qualities to us should be a Bhakta. A man once told Sri Ramakrishna Paramahamsa, “I desire to go around the world preaching Bhakti to people.” Paramahamsa enquired of him, “Well! Have you seen God?” The man replied, “No!” Paramahamsa, “How then can you speak of Bhagavãn to others? How will you speak about one whom you have not seen? So, first you ‘see’ Bhagavãn and later think if it is necessary for you to preach!”

Once Maha Periyava addressed a big gathering, “All of you have assembled here eagerly to listen to me. You have extended a big welcome to me here and all of you are also lending assistance to the Mutt. Everybody says that I must speak something. Instead, I feel that I can spend the time better in meditating on Ambãl (Devi). What is the use of mere words? I feel that I should meditate on Ambãl. There is no use of offering any ‘upadesa’ to you all without doing any dhyana of Ambãl. And again there is no need for words once I successfully complete the dhyana of Ambãl and attain Her! This is because just by seeing me all of you will be transformed! Therefore, words are useless under all cirucumstances!”

So, it is a Bhakta who should speak to us of God’s ‘gunãs’ and not some person who discourses. We should hear one who can speak enthusiastically about Bhagavãn’s gunãs and kindle the devotion in us. ‘Gurosthu mounam vyãkyãnam’. In the very Presence of a Guru, in His Silence, all doubts are cleared. Or the queries receive the answers in a discourse by such a Guru. Well! Suppose the doubts in our minds is not clarified even in this way then we should surrender unto the Guru - ‘Tatvittih pranipãtena paripreshnena sevaiya’ - says the Gita. Instead of saying, “Go to a Guru put forth all your questions, receive the answers and return”, it says, “Be with the Guru, Serve Him (humbly) and learn.” But for one who has genuine doubts (‘uttama sandeha adhikari’) no upadesa will help. But he will learn (he will be cleared of his doubts) only through experience. Therefore, Bhagavãn takes unto His fold each one according to his class/standard.

So, for ‘sravana’ (listening) Mira says, “I do not go out seeking Satsang.” The reason for this is, only if she is able to get a company (Satsang) that is befitting her stature will it be of any use to her. Satsang should be one that will heighten (‘abhivridhi’) our bhakti and not bring it down. Mira, therefore, says, “If I want Satsang I will read Gita and Bhãgavat (‘Gita Bhãgavat vãchungi’). Is there a bigger Satsang than this for me?” However, she also immediately adds, “If I get genuine Haridasãs -- ‘Jnãna dhyãna ki katadi bãndkar Harijan sangh me lãhoongi’ - if I get the company of true Mahatmas I will fall at the dust of their Lotus Feet and roll on it!” Nothing, nothing else other than the dust of the Feet of the Mahatmas will bestow welfare and Jnãna on you.

So, which is the easiest of all the nine types of bhakti (‘nava vida bhakti’)? - doing atma samarparana (surrender), sravana (listening), or else ever thinking of Bhagavãn, pradakshina (circumambulation) - which is the easiest method? Which is easier than all these? It is Kîrtan - singing the glory of the Lord! This does not mean that it is necessary for one to possess melodious voice to sing the glory of the Lord. Whatever we know, whatever is our ability, just saying ‘Krishna! Rama!’ will suffice. Bodendra Swami chanted (japa) ‘Eka-Nãma’ (Single Name of the Lord) and that was ‘Rama! Rama! Rama! Rama!’ He did not sing any kîrtan using cymbals(‘jãlra’). So was Chaitanya Mahaprabhu. There is no greater scholar than Mahaprabhu. We also perform divya nãma here using Harmonium, Mridangm, Dholki, and singing various kîrtans. Don’t we? Mahaprabhu had also performed Divya Nãmas. But what did he sing? “Hare Krishna Hare Krishna Krishna Krishna Hare Hare! Hare Rama Hare Rama Rama Rama Hare Hare!” Only this was sung repeatedly as he went round in ‘pradakshina’. It did not contain any variety of songs or ‘sampradaya’ (tradition). If there was anything else sung in between, it was only the rendering of a sloka from the Bhãgavatam. Even in Papa Ramdas’s ashram the devotees perform Divya nãma by lighting a lamp or placing the Guru’s picture and going round it, in pradakshina, as they chant the mantra of ‘Sri Ram Jai Ram Jaya Jaya Ram!’ This is the best way (‘uttamam’)!

Only if one is unable to get concentration (‘nishta’) in a single Name of the Lord should one go about singing the various Names and Kîrtans. It is very difficult to get the mind fixed in a single Name of the Lord (‘eka Nãma’). But blessed indeed is he whose mind gets set in a single Name of the Lord (‘eka Nãma’)! So while saying that Sankîrtan is the only way out in Kali Yuga one need not feel anxious if he is unable to sing or possesses no knowledge of music.

But again this does not mean that one need not sing bhajans melodiously. If a person sings melodiously and in the traditional classical way he cannot be labeled as useless for bhajans and fit only for classical musical concerts (‘cutchery’). Bhajans can also be sung melodiously in the traditional style. Bhagavãn loves music (Sankîrtan). Music (‘Gãnam’) attracts Bhagavãn. This cannot be refuted. While looking at the difference between a musical concert and a bhajan we find that the difference between the two lies in the fact that in a musical concert the singer tries to please the audience (‘rasikãs’) who have paid for their seats. Here, the performer thinks, “What raga/song will please this audience? What raga will bring forth applause from them? How will the newspaper evaluate my performance?” He tries to feel the pulse of the audience. Thus, here ‘cutchery’ is meant for fame, pride and money. When the same is sung in Bhagavãn’s sannidhi to please Him and as a spiritual practice (‘upãsana’) it becomes bhakti and is called a bhajan. So, it does not mean that one should not sing in melodiously (‘susvara’) in a bhajan. It is only the underlying intention that marks the difference.

Ostentatious performance of Nãma Sankîrtan can never attract Bhagavãn’s Presence. Whereas, He rushes to someone in some corner crying out with deep devotion, even though in a coarse voice, the Lord’s Name, ‘Govinda! Govinda!’. Bhagavãn is ‘Bhãvagrãhi Janãrdana!’ - Bhagavãn sees only the ‘bhãva’ (feeling) in one’s heart.

So, which is the easiest of the nine ways of bhakti? It is Kîrtan. What is Kîrtan? The chanting of ‘Eka Nãma’ - be it Rama or Krishna or whatever Name of the Lord given in ‘upadesa’. The fruit attained through the chanting of this single Name of the Lord cannot be attained through any other means. This is the easiest method.

In Kali Yuga, ‘Vaideeha marga’ will not be successful. What is the reason? Veda mãrga - Various yajnãs are performed these days - Soma yajna, Vajpai yajna, Agni hotra, Oupãsanadiis or even those homas like Navagraha homa, Sudarshana homa performed in our household for alleviating some problem - all these will bear no fruit in Kali Yuga- so says the Smriti. This is because the Veda Mantras that are highly potent will bear fruit only if chanted and yajnãs/homas performed according to scriptural injunctions. Performance of rituals (‘Karmanushtãna’) without abiding by the rules and regulations as laid by the Shastras (‘acchãra-anushtãna’), devotion bereft of faith (‘vishwãs’) and Jnãna bereft of dispassion (‘vairagya’) will be rendered useless. In today’s world water (‘teertha’) used for homas is not as per laid down norms. Those who perform Vedic rites (‘Vaideehals’) do not live with the required purity (‘achãra’); none lives and nothing is done according to scriptural injunctions. The householder who performs it is also without ‘achãra’. How will such a ‘Karmanushtãna’ be successful? The potency of ‘Karmanushtãna’ has thus weakened in Kali.

Which is most powerful in Kali? ‘Kalau Bhaktih!’ - Only Nãma Sankîrtan. It is only Nãma Sankîrtan that will be highly potent in this Kali. Nãma can accomplish everything. But this should be performed without an iota of distrust. One should not question, “I have been chanting Nãma. But there has been no experience (‘anubhav’). I am facing difficult situations.” A man approaches a doctor for the treatment of a disease. The doctor prescribes a medicine to be taken for ten days or a month or a year or for lifetime, as the case may be. It depends on the kind of disease the man is suffering from. Similarly, we should keep on incessantly chanting the Nãma. The Nãma bears fruit at the appropriate time depending on our sins, karma vasanas. We should, therefore, catch hold of the Nãma strongly. There is no method easier than this in Kali Yuga. Even in the nine types of bhakti it is only Nãma Sankîrtan that is the easiest. It is only to show this path of Nãma Sankîrtan that Piratti (consort of Lord Vishnu) had taken avatãr on this earth. She is none other than Neela Devi. She takes the avatãr as Nãchiãr.

Periavãchhãnpillai Swami takes up this avatãr of Nãchiãr and laments, “The Royal Queen sits beside the King. The Queen enjoys all the comforts in the kingdom. She enjoys all the comforts in the harem. And when she sits beside the King in the court she receives all the honours that the King enjoys. So, the Queen enjoys all the comforts but does not have any of the pressures that the King faces. The King faces innumerable problems regarding the Kingdom. He enjoys no rest and peace. But the Queen suffers no such trials and tribulations. The same way, Bhagavãn takes various avatars, viz. Matsya, Varãha, Koorma, etc. for the sake of liberating people but what worry does Piratti have? Why has She come down to the earth?” Thus the Swamy reflects on the deep compassion of Piratti. The reason for the Swamy to feel deeply touched by Piratti’s avatãr is that this earth has been turned unclean with the filth of man and beast, by the presence of atheists and the worldly. It is said that Devas do not possess legs. It is not so. They do have legs but they do not place their feet on this earth. The Devas do possess a body but they do not desire to place their feet on this filthy earth; hence move above it without actually touching the physical plane of the earth. Belonging to the third loka, i.e. SuvahHareH (the heavens - Booh and Bhuvah being the first and the second, respectively) they do not desire to touch the earth. Even when Yãgas are performed they hold themselves high up in the sky and receive the offerings from the Dikshidars. They do not even look down towards the earth. The Swamy, thus, reflects intensely on the deep compassion of Piratti in having stepped on this earth that is shunned even by the Devas.

‘Ongi ulagalanda uthaman perpãdi’ - If Krishna-avatãr is taken to be a ‘purna-avatãr’ (complete in itself), a vacant space is created while speaking of the ten avatars of the Lord. So, Jayadev has included Buddha in the ten avatãrs while some have sung Balarama, some Parasurama; whilst there are those who have included Hayagreeva as one of the ten avatãrs. Matsya-aswa-Kashyappa-Nrisimha says the Bhãgavata, which has included Hayagreeva as one of the ten avatãrs of the Lord. But here while singing ‘Ongi ulagalanda uthaman perpãdi’ there are those who have taken ‘Ongi’ (Trivikrama) as two separate avatãrs. That is, Vãmana avatãr as one avatãra apart from Trivikrama-avatãr. So, here Bhagavãn gets two forms (‘swaroopas’). Andãl, who desired to sing both the avatãrs takes up the single term (‘padam’) ‘Ongi’ and describes the two avatãrs. Only one who is small/short can grow into a colossal form (‘Ongi’). Andãl very cleverly describes both the avatãrs in just one term ‘Ongi ulagalandavan’. Here, She speaks of the glory of the avatãr.

Trivikrama Avatar

An avatãr on earth occurs only rarely. Be it the avatãr of Bhagavãn or a Mahatma or an ‘amsa’ of Bhagavãn, it occurs only at the time of dire need. Innumerable Mahans may come down to the earth. Mahans and Avartãra purushas are totally different. Even you, any one who does japa, dhyãna, tapas with ‘vairagya’ can see God. Anyone can attain the state of ‘jivan mukti’. This is not reserved for some only. What is possible by one is possible for all. It all depends on one’s labour without which nothing can be achieved. Each one’s virakti/vairagya (dispassion/detachment) in worldly affairs; arduous sadhana alongwith vairagya and faith; faith in the existence of God; sadhana performed with the faith that God is protecting and guiding us will be successful. What does one need for Bhagavat sadhana? Some say vairagya is needed, viveka is needed or bhakti for Bhagavãn. But what is actually needed? FAITH! THAT IS ALL THAT IS NEEDED! FAITH! UTTER FAITH! “I can see Bhagavãn; I can attain jivan mukti stiti” - faith that you can achieve whatever you aspire for. Sadhana done without faith, disinterestedly as if under compulsion, with dislike will not be successful. Steadfast devotion (‘Achanchala Bakti’) is nothing but unswerving faith. Steadfast faith means, here, we see this Perumal. When we see Him we should feel that this Perumal is looks at us, watches us and speaks to us. This ‘bhava’ (feeling) is true, indeed (‘Satyam’). And this is Bhakti. Such is the Bhava experienced by Mahans. And this is true (‘Satyam’). As we start cultivating sattvic feelings that the Lord here eats, sits, speaks, goes out, sees, feels happy, etc. the Lord, too, reveals His Presence (‘sãnidhya’). The Presence is felt in an idol ( ‘archãva-Tirumeni’) through Nama Sankîrtan, through Bhakti and through Mantra. That ‘archãvatãr’ for which we perform repeated archanas with Mantras or always sing Nama Sankîrtan or ever cry out to the Murti out of devotion, His Presence (‘sãnidhya’) comes out through that ‘Murti’ (idol). It is sheer compassion of the Lord.

Many people are born on this earth as Yoga-brashtãs. Suppose we are performing some sadhana in this janma but before it bears fruit, our life in this janma ends. We are born again on the earth. Arjuna asks Krishna, “Well! Krishna! I am happy to have listened to all that you have advocated to me. Suppose I give up everything and take to intense sadhana but my life ends even before I complete my sadhana. What happens then?” Krishna assures him, “Do not worry, Arjuna. On my advice if you give up your dharma (in the normal course one who gives up his dharma does not attain a good status in his life after death) and are ever involved in deep sadhana you attain that loka which people who have done great merits attain.” This is because he has been a Yoga-brashta. He goes to that loka that people who have done great ‘punyas’ attain. But after a time he is born on earth. It is said that he will be born as a ‘Srimãn’ which is explained as being born in a wealthy family. However, Bhagavadpãdãl (Adi Sankara) while writing commentary (vyãkyãna) for this said, “daridra kule!” (poverty stricken family). So here Adi Sankara very boldly declares that wealthy (‘Srimãn’) family means a divine household filled with devotion for the Lord and not a materially wealthy family. So, the Yoga-brashta is born in such a family, takes up his sadhana from where he had left it off in his previous birth and attains the highest state. Such Mahans who are Yoga-brashtas are quite common. We may call such Mahans as avatãrs out of our respect (‘pujyatã buddhi’) or out of love for them.

But, an Avatãr (Incarnation) is rare, indeed! Such Avatãrs accomplish innumerable work. By the very accomplishment of great work one can realize that they are Avatãrs. The fact that within the span of 32 years of life Sankara had traveled the length and breadth of India, established innumerable ‘sampradãyas’, routed out evil religions and even after 2500 years Sankara's philosophy is still alive goes to prove His glory. Even Chaitanya Mahaprabhu was born as an Avatãr on the earth. So an Avatãr is different from a Yoga-brashta. A Yoga-brashta has to perform his sadhana. Whereas, it is not so in the case of an Avatãra purusha. Even at birth they are masters of supernatural faculties (‘ashtamasiddhis’). There is nothing for them to learn after coming into this world. They perform various acts only to be an ideal (‘adarsh purusha’) and nothing really affects them.

So, a Mahan, say a Yoga-brashta who has become a Mahan, cannot uplift thousands of jivas. At the most he can uplift some ten people who are with him. But, an Avatãra Purusha is not so. They have the ability to uplift all those who come in contact with them. The reason for their movement through the length and breadth of the earth is only to uplift all those who come in contact with them in any manner - those whom they touch, those to whom they speak, those with whom they create a bond, those who garland them, those who offer food for them even but once; the Avatãra Purushas bless them through their touch (‘sparsam’), speech and liberate them. They wander about in the world in various ways and are here only to liberate all the lives (‘jivas’). This is the aim of the Avatãr. Their aim (‘tãtparya’) is not to remove the worldly difficulties or to bless them on such lines. Though even worldly problems are taken care of by them, it is not their chief aim (‘lakshyam’). Liberation from birth for crores and crores of ‘jivas’ is their only aim. Birth is a disease (‘Bhavarogam’). It is only to take the ‘jivas’ to the highest state (‘uttama stiti’) that such Avatãrs come to be.

When we take up such Avatãra Purusha, there is no greater scholar than Mahaprabhu. Nama Sankîrtan has earned its glory only through Mahaprabhu. In those days, Nama Sankîrtan used to be scoffed at by Vidwans. Why? For whom was Nama Sankîrtan meant? It was thought to be the past time of the ignorants! In those days Nama Sankîrtan was deemed the way out for those who had no intelligence to learn the Shastras, the Vedas. The highly learned would point out that a person uttered ‘Krishna’! or ‘Rama’! since he knew no Shastra or the Vedas! It was at this time that the Avatãra of Mahaprabhu came about to show that the whole essence of all the Shastras was only Nama Sankîrtan!

Mahaprabhu was a highly learned person. There was no greater scholar than he was. How great a Pundit was he? He was only six when he conducted a Patalsala in Navadweep!! His students were of 70/80 years old! It was at this time that Digvijay pundit, a great scholar, visits Mahaprabhu’s town. Even from his childhood, it was established many a time that Mahaprabhu was an ‘amsa’ (portion of Divinity) of God, an Avatãr. A Mahan, a Krishna bhakta visits Mahaprabhu’s home while he (Mahaprabhu) was still a child. This Krishna bhakta would partake of food only after his daily puja to the Lord was completed. Every day he had a prayer to offer to Krishna.

How do Mahãns desire to see Bhagavãn? They demand of Bhagavãn, “I do not want you to appear for just a moment in my dhyãna and disappear. Your visit should be like the one to Sabari’s home whence You sat, ate, spoke and accepted her Pãda Seva. This is the way Mahans desire to enjoy Bhagavãn. Tulasidas, too, desired only such a darshan. Even Thiagaraja sings, “Apa (‘Appa!’) Ramabhakti!” marveling at Sarbari’s Rama bhakti.

So this Krishna Bhakta used to pray to Krishna, “Krishna, every day I offer food toYou. Would you not care to come at least once and accept the offering?” He was now in Mahaprabhu’s house and after the puja he closed his eyes praying to the Lord to accept the offering. When the Krishna Bhakta opened his eyes he was shocked to see the child Nimayi (Mahaprabhu) eat the offering placed on the leaf. As he felt that the food was desecrated he once again had his bath and cooked food once more and closed his eyes in prayer. The child once again came rushing and ate up the food! The Krishna Bhakta for the third time bathed and cooked food afresh for the offering but Nimayi once again ate it up! Feeling that it was Bhagavãn’s Will he completed the puja and went to bed without food. How could he eat without offering to the Lord?

Maha Periyava would not taken even a drop of water before the performance of Sri Chandramouleeswara puja. Only on offering the food to the Lord does it get purified. The food contains lot of ‘dosha’ (impurities) - ‘Kalau Kalmasha chittanãm…’ The vegetables, grains, etc. of which the food is made of, the means used to earn these affect the thoughts. But, the food offered to the Lord (‘Naivedya’) is cleansed of all its subtle impurities (‘doshas’). This is the reason that a portion of the food is offered to the cow. Offering to the cow removes the ‘doshas’ of the food. So, before we eat we should take some food and keep it aside for the cow. Some Brahmins offer the remains on their leaves, which is a grave sin. Cow is verily Goddess Mahalakshmi. Such remains should not be offered to a cow or an elephant. It is a serious act of sin. So, if one desires to offer food to the cow one should first keep aside some before eating.

That night when the Krishna Bhakta slept in empty stomach, Krishna appeared in his dream and said to him, “Every day you pleaded with me to accept your offering. Today I fulfilled your desire thrice! It is I who have been born as Nimayi. (Nimayi means ‘neem’). In olden days those households where babies were born but died immediately it was the custom to name the subsequent child born as ‘Nimayi’. Since the neem leaf is bitter, it was believed that Yama (God of death) would spare the ‘bitter’ child! The parallel name in Tamizh is ‘vembu’. Babies were even christened ‘Pichhai’ (alms) with the prayer to the Lord, “This is an alm from You. Please protect the baby from Yama”. "

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NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.

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